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The meaning of life from

Mulla Sadra's point of view

Hossein Saghafi Hir1

1- Introduction

One of the greatest questions (especially in the modern world) is the meaning of life which was not propounded both in the Middle ages and religious societies. The question is not an everyday question, which we might ask to extract useful information from someone who happens to possess it. It is not a scientific question, which we might pose in seeking an explanation to a particular phenomenon. It is not a moral question, which we might contemplate, regarding what we ought to do. It is not a practical question, which may require calculation, regarding what is worthwhile to pursue at a given juncture in life. Nor is it a question regarding the political, psychological, social, biological, or physical meaning of things and events in the world that is often explored and answered within various disciplines of study. The question about the meaning of life seems to be directed toward escaping the flow of life and the familiar contexts of supplying practical information, scientific explanations, moral justification, selfish and utilitarian reasons for actions, or providing insightful interpretations of the meaning of certain events—in order to grasp “the meaning of it all” in one instance. The answer to this question is supposed to unravel the “secret of life” and thus enable us to discover wherein lies life’s value, what can be expected of it, what should concern us about it, how it should be regarded, approached and lived, what can be hoped for, and how we should come to terms with our impending death. It seems that the question of the meaning of life arose from the West. “To those of us who wonder about the meaning of life, the question seems the utmost important, as if everything depend on the answer to it” (Yuval Lurie, p.3, 2006). Although this question is the most important question which any other things is based

1 - The student of Philosophy of Religion (Tehran University), the member of IRIP

Email: ip4ys.saghafi@yahoo.com

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on it, but I think there is another question which should be answered before that, which is more important than it.

2- The reasons of asking about meaning of life

It is very important to know the “why-ness” (or reason) of asking of the

question about the meaning of life. Why do we ask that question, what was

the factors and reasons which arose this question, “especially this question in

the previous 2/5 centuries was the fundamental problem in the West” (Bayat,

p.19, 1390). The question arose in the modern societies, the books and articles

which tried to solve or answer this problem are another reasons or witnesses

that the mentioned question belongs only to the West or modern life

especially in the Europe and USA.

Why did not propound this question in another societies like religious society

or traditional one.

In the problem of why-ness of this question (the meaning of life) we should

firstly know the West, as a new phenomenon, or the back ground of this

question.

2-1- The problem by the name of the West

Although we should turn to the concept of the meaning of life separately, but

in as much as these concepts are approximately obvious and the meaning of

question is axiomatic one, we want to investigate the reasons and backgrounds

of this question namely West.

2-2- What is the West?

Is it a geographical place? Or is it a kind of thinking? Or can we consider it as a

soul which is indwelt in every talented or ready body (society)? Can we call it

as a history?

The West is all of them and none of them separately.

We can only investigate the West by recognizing its manifestations, not one

aspect of its several aspects. We should consider not only its various aspects

(political, cultural, economical, military and ….) but also we should gather these

various aspects as a whole characteristic or unified configuration. For example

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in the problem of meaning of life; various tools and instruments which were

invented by West, facilitate the life for human, but in the Second World War2

50000000 humans were killed by them too. How should we judge about west

by these two paradoxical events, how can we interpret the meaning of life in

the West?

The all of divine religions came to give human living program or plan, to be

welfare and happy both in this world and another one. Having program or plan

for life is prior to meaningfulness of life. Is there anyone who can plan a

program better than GOD for human?

Forming the new civilization in the West was synchronic with anti-religious

movements. In other words shaping the modern world in the West was

intrinsically opposite to religious thought. Consequently the modern civilization

is naturally and in itself anti-religious one. So one of the necessary and

inherent elements of the West is anti-religion or secular character.

It is obvious that eliminating the divine religions from individual and social life, essentially will lead us to meaningless sense about the life. “The meaning of our lives, the only, rational, and joyful meaning, consists in serving and feeling ourselves as serving the work of GOD (Tolstoy, “The Meaning of Life,” 440). Because every divine religion is full of the best program for human life, as noted in the holly Quran: “everyone who turns away from my (GOD) remembrance (invocation) he will have limit (poor) life”3. As what was said about Tolstoy: he stopped believing on GOD as he came to maturity …. He came to the realization that life has no meaning …. His perplexity drew his attention to the fact that he could not answer the question: “what is the meaning of life”? … (Yuval Lurie, p.11, 2006) Ludwig Wittgenstein, a philosopher who greatly admired Tolstoy, began one of his books with a similar question: “WHAT is the meaning of a word?”(Wittgenstein, Blue and Brown Books, 1).

2-3- Deficiency of scientific world view

The Danish philosopher Søren Kierkegaard discusses this existential state at length in his book The Sickness Unto Death, describing it as despair that

2. We cannot call the war between 7 countries (among about 200 countries) world war?! Additionally second

war happened almost in the Europe, the smallest continent. 3 نكاًضَ عيشتاًمَ هُلَ نَّاِكري فَن ذِعَ ضَعرَن اَمَ .

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emerges in the face of the secular worldview, which bestows upon those who possess it a belief in an existence devoid of divine providence and an acute fear of death (Kierkegaard, The Sickness unto Death). “Western thought both prevent people to know every things (hear, see, touch…) act every behavior, going towards every direct, and limit them (also encourage them) to know and act especial things” (Davari, p.2, 1386). Accordingly the West does the same with other societies and states. According to Stace removing the final aim from scientific researches led us to consider the world as a machine, which is capable to anticipation, so the tasks of sciences reduced to mere anticipation not discovering the final purpose of the events of world. The biggest revolution in the human history is removing the final purpose from universe events. Consequently as the whole universe is aimless so the part of it (namely human) will be aimless and meaningless too (Stace, 2000)

Apart from reasons which previously mentioned, scientific world view cannot

give us the meaning for life, intuitively. In scientific world view our knowledge

depends of our senses. But in the bestowing meaning to life, we need the

more data. The more data you have, the better you can give the meaning to

life.

Every human has only 5 senses, each of them give you data only in the limited

fields, for example your ear neither can hear very soft sounds nor very intense

sounds, because our ear has determined ability which is useful for human life.

Apart from these two limitations, sometimes our senses don’t reflect us real

things exactly. For example when you see a moving luminous point in a circle

way, it seems to you as a circle not moving point. This error depends on your

senses not on real object.

Every sensible object (like light, hot, cold and …) doesn’t transfer as it exist in

external world but it is changed into an electro-biochemical process and then

transfer to brain. So we don’t relate to exact objects as it exists.

These are other reasons which tell us that scientific world view cannot bestow

the exact meaning to life.

3- The kinds of obtaining meaning for life in Islamic philosophy

There are three main philosophical methods in giving the meaning to life:

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2-1- Peripatetic method

The first method give the meaning to life by argument or demonstration, this

method want to reach the meaning mentally, and then you can plan a purpose,

determine meaning or define values for your life in your mind.

2-2- Illustrative method

This method gives the meaning to life by intuition. Intuitive meaning depends

on inner purification of every human. In other words everyone who avoids sin

or crime, his heart become ready to give some intuitive knowledge about his

life. This method although is more exact than previous one, but it is personal

and cannot be learnt other human.

2-3- Transcendental method (as a perfect world view)

As noted previously, scientific world view which depends only on our senses in

one hand and our senses have very limitations in other hand, we cannot give

exact meaning for our life.

The best method to obtain the best meaning for life is changing our view or

expanding our sight infinitely. In other words we should try to view the life as

GOD’s view, namely we should consider and act the GOD’s orders in our life,

because his view is the best and the most extensive one for human life,

without any limitations.

Transcendental method not only uses peripatetic (argument) and illustrative

method (inner purification) but also uses Quran’s and traditional verses in the

life.

The purpose of peripatetic method is demonstration of truth. The purpose of

illustrative method is intuition of truth. And the purpose of transcendental

method is reaching to the truth and unifying with it.

3- The meaning of life in transcendental philosophy

Firstly it should be noted that, there are three kinds of approaches in the

meaning of life:

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A) Naturalistic approach: the meaning of life can be obtained in this

material world (Metz, "New Developments in the Meaning of life",

p.203).

B) Non-naturalistic approach: the meaning of life can be obtained by

rational principles in this world (Metz, "Introduction", p.312).

C) Super naturalistic approach: the meaning of life necessitates the

existence of GOD and eternality of human. (The "Immortality

Requirement for Life's Meaning", p.161))

In transcendental philosophy there are three universes: 1- material 2- celestial

(spiritual) 3- intellect world (Tabataba’I, p.380, 1417). Accordingly Islamic

teachings have three aspects: 1- practical commandments, 2- Ethic and 3-

Beliefs

The practical commandments belong to material world or our body which is

the first level of universe. The ethical orders train our soul which belongs to

celestial world. And finally our beliefs belong to intellect world which is mere

abstract universe. Every universe dominates the lower one.

These three dimensions affect each other also every dimension is affected by

two others. Every religious activity, improve our faith and consequently give us

religious meaning in our life.

Although super naturalistic approach necessitate: 1- the existence of GOD, 2-

and eternality of human (Metz, 2003, p.161), but we should add another

element to it, namely natural body of human. In one hand Natural body

doesn’t belong only to naturalistic approach in another hand, according to

Mulla Sadra in the theory of “Bodily Resurrection” every human will rouse by

his body in the Doomsday (Mulla Sadra, Ashavahid-Alroboobiah, p.277). So we

cannot renounce the body as a part of natural fact in the super naturalistic

approach. Additionally there is another theory about the origin of soul,

namely: the soul is originated from body, but it will continue its existence

spirituality (Mulla Sadra, Alasfaro-Alrba'e, v.8, p.221)

3-1- The concepts of meaning

3-1-1- meaning as a purpose

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There is a fundamental difference between result and purpose; in every

purpose there is a voluntary (willing) aspect, but result can occur

automatically. Also every purpose either is self-purpose or external purpose;

the life as is an irrational existence it cannot has voluntary aspect, so the

meaning of life refers to a rational existence namely human (Bayat, p.55, 1390)

but every rational being can determine a purpose for irrational being. The

purpose as a meaning in the life remarks to voluntary action, it has intentional

aspect. Every optional action arise from rational aspect of human,

consequently the optional actions can be valuable or worthy to reward or

punishment.

There are two existents which can do optional actions: GOD and human, also we can consider two theories: 1- the purpose of GOD's willing as the meaning of life (Yuval Lorie, "Tracking the meaning of life, p.13)4 2- the human's purpose as the meaning of life as Ayer considered (Ayer, "The Claims of philosophy", pp.219-223). The first one is included in the naturalistic theory, and the second one is considered in the super naturalistic theory. According to transcendental philosophy, the concept of “meaning” in the

meaning of life should be as a purpose one. Every purpose is objective or

external existence. Additionally every purpose either occur perfectly or not,

both of them can be considered as an external object. GOD's purpose may be

considered as the most general purpose which can include the believers

purposes; in other words believers purposes are placed along the GOD's one.

3-1-2-meaning as a final cause

According to peripatetic philosophy it is the final cause which move agent

cause (Isharat va Tanbiha, Avicenna, p.265). Every activity in human is caused

by a purpose, at last result in the final cause namely purpose (which is an

existential affair). Every human which has meaningful life, his life will be

affected by his purpose so he can program for his life.

According to Mulla Sadra5 everything which has effects also is external

existence. The first effect of every purpose in the meaning of life is stimulating

the factors (or agent) to move toward their purposes. In other words in Islamic

4 . Personal revelation of the meaning of life as the doing of God’s will become possible; “Every man has come

into this world by the will of God. 5. The theory of “fundamentality of existence”

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philosophy there are four causes: 1- material, 2- formal, 3-efficient, and 4- final

cause; the final cause is as efficient cause for agent or doer (factor). Namely

final cause stimulates the efficient cause.

Every purpose is an external object, and every external existence is perceived

intuitively, not mentally and can't be defined (Mulla Sadra, Ashavahid-

Alroboobiah, p.7). It will have effects, because every effect is only an

existential affair not mental one (Mulla Sadra, Almasha'er, p.130). Everything

that has external effects it will be gradedness or has hierarchical order, every

level of it, can be called purpose (Mulla Sadra, Alasfaro-Alrba'e, v.1, p.423). As

we will say next, every purpose can be divided to small parts (existentialistic),

every part of which can affect on agent, to do something, so his/her life will

has accordingly (somewhat) meaning.

3-1-3- meaning as a function or value

We cannot consider the concept of meaning as values or function. Every

function is a role which is played to achieving the purpose. Also every role

should be included in a bigger purpose. But we cannot ask about the function

of the existence, because it is the biggest thing. Accordingly we cannot ask

about the function of GOD as there isn’t any bigger existence than him. Also

every function belongs to involuntary entities. Every involuntary existence can

be included in an external existence. Every function: 1- has partial values and

2- cannot have rational purpose, because it is a part of another thing and its

purpose is not intrinsic, it can be external purpose.

Every value in itself has subjective position so cannot be gradedness, in other

words, values don’t have external effects and cannot be considered

hierarchical levels, because it is univocal. Values cannot be alike or similar for

all of humans, because every person has some especial values which may not

be valuable for other persons, in other words values are relative affairs.

3-2- The concept of life

The concept of life can be considered either holistic (non-existentialistic) or

particular (existentialistic). In the first view we should consider the whole of

life as a story, every part of which will be meaningless separately. In the second

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view we can give meaning to every part of life (like experiences, relations,

actions and ….) (Brannmark, john, "leading lives: on Happiness and Narrative

meaning", philosophical Papers 32, 2003, pp.321-343)

As we mentioned previously the purpose is gradedness, every part of which

can be meaningful, accordingly the life is too, namely every part of life can has

small and appropriate meaning, based on its especial purpose. Every particular

purpose can give particular meaning to the life. Every person does it voluntarily

in every part of his/her life.

4- The theory of perfect objective in the transcendental philosophy

The transcendental philosophy apart from its necessary elements (the

existence of GOD and eternality of human) needs to be added another part by

name of perfect objective.

There are three theories in the naturalistic approach:

A) Subjective theory

B) Objective theory

1- Mere objective

2- Perfect objective

A)Subjective theory

In this theory, the positive view to the life is affected from inner causes rather

than external causes (Metz, "the concept of a meaning life", p.139). this theory

was the major insight in the 20th century among Positivists and Existentialists

(James, William, 1900, pp. 49-94). The values by which every human give

meaning to his/her life, are the same subjective values (Trisel, 2002, p.379).

B)Objective theory

Contrary to subjective theory, the objective theory is placed in front of the

both non-naturalistic and super naturalistic theories.

The perfect objective theory includes both mere objective and subjective

(inner sense). Apart from Wolf which believes the meaningfulness depends on

the loving to something (namely subjective), (Wolf, 2006, p.237). But there are

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another idea that believe only inner attraction (not loving) to objective values

suffices to meaningfulness of life (Starkey, "Meaning and Effect", p.90).

According to Metz, we can distinguish between two spheres of human life:

animal and rational life (Metz, "new Developments in the meaning of life",

p.208).

According to Mulla Sadra the purpose which is existential affair can be

considered hierarchical, the lowest level of which is animal purposes. The

meaning of life is not depended necessarily on loving level; which is the highest

level of kindliness, as Wolf said, according to the principle of gradedness of

existence (which believe on hierarchical existence) every level of kindliness,

though the lowest one, which arises from consciousness, can give the meaning

to the life, according to its level of love.

4-1- Faith

Faith is an inner sense which is produced by doing religious action. Every

religious action contains three elements: 1- behavioral, 2- heartfelt and 3-

rational element. In the transcendental philosophy faith is considered as

subjective element of perfect objective theory. Richard Taylor, after narrating

the story of Sisyphus, adds to the subjective theory other theories: 1-

creatorship and initiative theory and 2- subjective theory of love to favorite;

Taylor said that Sisyphus is obliged to carry the stones above a mountain

reluctantly. Taylor adds that If GOD create Sisyphus in a manner, he do it

(carrying the stones) instinctively or naturally, this act will be meaningful not

reluctantly for Sisyphus; he will interest in carrying the stones (Taylore,

Richard, Good and Evil, ch.18, London: McMillan publishing Compony, 1970).

Tendency to do something (which is done instinctively) will make our life

meaningful. In other words, every act which is arose from our faith, will give

our life an appropriate meaning. Faith will be as a stimulating engine in every

action, so never we will do something reluctantly.

4-2- GOD’S manifestations

Another aspect of perfect objective is the same external existence. Every

existence in transcendental philosophy reflects one of Divine Attributes.

According to Wolf every objective attractiveness directs inner desire, and a

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theory about the meaning of life should consider both subjective and objective

aspects. (Wolf, "The True, the Good and the Lovable: Frankfort's Avoidance of

Objectivity", p.237).

According to Mulla Sadra the existence is gradedness, every level of which is a

manifestation of GOD, and can affect on believer human according to his/her

level of faith.

According to Starkey it isn’t necessary becoming lover to objective affairs

(GOD’s manifestations); every level of inner attraction [faith] is sufficient and

can give meaning to life (Starkey, "meaning and Effect", p.90).

It is not necessary to mention that transcendental philosophy implicitly

(indirectly) lead every human to transcending the animal self, As Metz said:

objective values [GOD’s manifestations] should be confirmed by rational

aspect of human (Metz, "New Developments in the Meaning of life", p.208).

4-3- GOD

There is bilateral relation between GOD’s orders and the meaning of life, according to Tolstoy in his “My Confession: Introduction to the Critique of

Dogmatic theology and Investigation of the Christian Teaching,”: To experience life in this way, he must first do what God wants him to do. Only through the experience of doing God’s will, he contends, is it possible not only to believe in the existence of God but to discover that the meaning of life is to do God’s will (64).When such a way of life is adopted, personal revelation of the meaning of life as the doing of God’s will becomes possible. In this way one discovers what Tolstoy calls “the solution to the riddle of life.”(Yuval, p.13) According to MULLa Sadra in the theory of “substantial motion” every existent

(especially human) is changing continuously. As we mentioned in the

transcendental method, every human can reach to the truth and unified with

it. Every religious action can be considered as a purpose, and every believer

may accomplish it completely or defectively, both of them bestow the life,

appropriate meaning; in the next level, another religious action, will bestow

the better meaning to the life. There is chain of actions every level of which

strengthens the faith more and more; every believer receive the better view or

outlook from intellectus agens6 based on his/her level of faith. Every action

6.Active intellect

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should have the whole conditions: 1- the exact behavioral condition, according

to Islamic canon law, 2-pure intention only for GOD’s satisfaction, and 3-firm

belief on GOD. All three of them are hierarchical in purity; the more purity in

each of them (or all three) the stronger faith will be bestowed.

Accordingly Mulla Sadra provides the four journeys in the process of unifying

with truth. The best meaning for life is the same reaching the most complete

existence namely GOD. According to Metz: as GOD’s purpose and plans in this

world is the most important affairs; every human can obtain meaningful life by

helping to fulfillment of GOD’s purposes (Metz, "New Developments in the

Meaning of life", p.197).

Conclusion

Islamic philosophy which is unified Islamic teachings (according to both

Quran and Islamic tradition: Sonnah):

1- The all Islamic teachings are summarized in: 1- believes 2- Ethics and

3- jurisprudence

2- Every human do seek his/her welfare and happiness; even those who

commit suicide, they mistake their true welfare.

3- Non of humans cannot reach a real welfare without a comprehensive

program

4- The best possible program can be planed only by who create the

whole cosmos and human

5- The best program (without paradoxical elements) is the same which

is harmonized with both human's inner tendencies and external

reality objects.

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References

1- The Holly Qurqn.

2- Avicenna, Hossein, "Isharat va Tanbihat", Qom, Ansarian press, 1381.

3- Ayer, A. J., "The Claims of philosophy", The meaning of life, 2nd ed., ed:

E.D. Klemk, Oxford University Press, pp. 2000

4- Brannmark, john, "leading lives: on Happiness and Narrative meaning",

philosophical Papers 32, 2003,

5- Bayat, Mohamad Reza, "Religion and the meaning of life in the Analyfic

philosophy", Qom, the University of Theologies and religions, press,

1390.

6- Davari, Reza, "About West", Tehran, Hermes press, 1386.

7- James, William, "What Makes a Life Significant?", on Some of Life's Ideal,

ed: William James, Henry Holt and Company, New York, 1900,

8- Kierkegaard, Søren. The Sickness unto Death. Translated by Walter Lowrie. Princeton: Princeton University Press, 1968.

9- Metz, "New Developments in the Meaning of life", philosophical

Compass, 2007.

10- Metz, "Introduction", philosophical Papers, vol.34, no.3, 2005.

11- Metz "The Immortality Requirement for Life's Meaning",Ration

xvi, June 2003.

12- Mulla Sadra, "Almasha'er", Qom, Bostan Ketab, 1386.

13- Mulla Sadra," Alasfaro-Alrba'e", v.1, Bonyade Sadra.

14- Mulla Sadra, "Ashavahid-Alroboobiah", Mashhad University Press,

1346.

15- Stace, W.T. "There is meaningin Absurdity", The meaning of life,

2nd ed, ed: E.D. Klemke, Oxford University Press, 2000.

16- Tabataba’I, Mohamad Hossein, "Nahayato AlHikmah", Daftere

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20- Trisel, "Human Extinction and the Value of our Effects",

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21- Wolf, Susan, "The True, the Good and the loveable: Frankfort's

Avoidance of Objectivity", Starkey, Charls "Meaning and Effect", 2006.

22- Wittgenstein, Ludwig. Blue and Brown Books. New York: Harper

and Row, 1958.

23- Yuval Lorie, "Tracking the meaning of life", University of Missoury

press, 2006.

Sources for further studies

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1981. 5- ———. The Magus of the North. Edited by Henry Hardy. New York: Farrar, Straus & Giroux, 1994. 6- Camus, Albert. The Myth of Sisyphus and Other Essays. Translated by Justin O’Brien. New York:

Vintage Books, 1960. 7- ———. The Outsider. Translated by Stuart Gilbert. Great Britain: Penguin Books, 1962. Also published

as The Stranger, trans. Stuart Gilbert. New York: Vintage Books, 1946. 8- Cavell, Stanley. The Claim of Reason: Wittgenstein, Skepticism, Morality, and Tragedy Oxford: Oxford

University Press, 1979. 9- ———. Conditions Handsome and Unhandsome. Chicago: The University of Chicago Press, 1990. 10- Charmé, Stuart Zane. Vulgarity and Authenticity: Dimensions of Otherness in the World of Jean-Paul

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17- ———. “On the Genealogy of Ethics: An Overview of Work in Progress.” In Foucault Reader, edited by Paul Rabinow, 340 72. New York: Pantheon Books, 1984.

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18- Frankel, Victor. Man’s Search for Meaning: An Introduction to Logotherapy. New York: Simon and Schuster, 1977.

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